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Kya Quran Shareef May 'shaheed" Kay Lafz Say Hazir O Nazir Muraad Lena Sahe Hay?


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Please Do Not Respond To My Posts Until I Confirm That My Response Is Fully Complete. I Want To Make Sure We Have A Detailed And Comprehensive Dicussion On The Subject Where Your Material Is Adressed In Detail.

 

 

You questioned: "Did the Prophet (sallallahu alayhi was'sallam) approve of the hearing and seeing type of witnessing if not negate it?" No Prophet (sallallahu alayhi was'sallam) did not explicitly state that he will be hearing seeing type of witness in that Tafsir. And why are you even asking me this question any way? Did I claim that this Tafsir of Prophet (sallallahu alayhi was'sallam) refutes those who say Prophet (sallallahu alayhi was'sallam) is not Hazir Nazir? You employed the Tafsir issue: "Moreover our Holy Prophet Sallallaho Alayhi Wasallam has himself explained the verse 143 of Surah Baqara hence presenting another Tafseer , that goes totally against it is unacceptable." to argue that a Tafsir of verse which states Prophet (sallallahu alayhi was'sallam) is Hadhir Nadhir/hearing seeing type of witness is unacceptable. It can only be unacceptable to a Muslim when the Tafsir we the Muslims present contradicts what Prophet (sallallahu alayhi was'sallam) interpreted. When i questioned: "Prophet (sallallahu alayhi was'sallam) gave interpretation of the verse but did he negate the hearing and seeing type of witnessing?" Purpose was that you will realize that Prophet (sallallahu alayhi was'sallam) has not negated the hearing seeing type of witnessing. Which you know that Prophet (sallallahu alayhi was'sallam) has not negated this. So how can you reject the Tafsir of Muslims when it does not contradict what Prophet (sallallahu alayhi was'sallam) has stated. How can a Tafsir of Quran which is supported by Quran be unacceptable to you when it is not in contradicting what Prophet (sallallahu alayhi was'sallam) stated? You don't need to question me if Prophet (sallallahu alayhi was'sallam) proved hearing seeing type of witness from this tafsir because I didnt present it has evidence to prove that Prophet (sallallahu alayhi was'sallam) is seeing hearing type of witness. I questioned you to establish the reality of the meaning of verse, to prove to you that you have rejected Prophet being Hadhir Nadhir based on evidence which does not contradict or refute Hadhir Nadhir. Tafsir of Prophet (sallallahu alayhi was'sallam) would only refute Hadhir Nadhir if he stated he is not hearing seeing type of witness. Nature of Quran is Jawami Al Kalim meaning it is written short but has widest meanings: "I heard Allah's Apostle saying, "I have been sent with Jawami al-Kalim, and I was made victorious with awe (caste into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand." Muhammad said, Jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet." [Ref: Bukhari, B87, H141] Interpreting verses of Quran in light of other verses is not going against the interpretation of Quran. But interpreting verses of Quran in light of Quran is according to Jawami al Kalim nature of Quran. Prophet (sallallahu alayhi was'sallam) only gave one interpretation from Quran from the wide meanings he explained one. We cannot limit restrict to one meaning which Prophet gave. The Rawafiz - Shia they take the ahadith of cloak in whch Prophet (sallallahu alayhi was'sallam) covered Hadhrat Ali, Fatimah, Hassan, Hussain (Allah be pleased with all of them) and recited the verse of tatheer. They say on basis of this that these people were the intended members of Ahli bayt and not wives of RasoolAllah (sallallahu alayhi was'sallam). To prove to them that wives of Prophet (sallallahu alayhi was'sallam) are also Ahli Bayt what do you and what do we the Muslims do? We go back to Quran and not restrict our selves to hadith only. We quote the entire verse 33:33 and say wives are also Ahli Bayt. Just to refute the creed of Muslims you have adopted the methodology of Rawafiz. That you want to stick to hadith only and ignore the book of Allah.

 

Your question: "How does the understanding that Prophet (sallallahu alayhi was'sallam) was sent as a hearing seeing type of witness go in favour of the Tafsir which Prophet (sallallahu alayhi was'sallam) gave?" Who said it goes in favour and who presented it as evidence to prove Prophet (sallallahu alayhi was'sallam) is a hearng seeing type of witness? No one, then why are you questioning me. I questioned you to establish your fault because you was using this Tafsir to refute seeing hearing type of witnessing of Prophet (sallallahu alayhi was'sallam) saying that any tafsir other then the one in hadith is against Prophet's (sallallahu alayhi was'sallam) tafsir. My objective was to establish the Tafsir does not refute our aqeedah hence why would you consider anything unacceptable when it does not contradict Prophetic Tafsir. I established that Quran has many meanings a verse can be interpreted to mean many things. If our tafsir contradicts what Prophet said then you have a point but if it doesnt and which it doesnt contradict then how can you say aqeeday of hazir nazir is unacceptable.

 

You wrote: "I mean how can you deduce the meaning of Hazir o Nazir for the word "Shahid" from  Prophet (sallallahu alayhi was'sallam')'s own Tafsir when he did not give such a meaning himself?" Here pay attention let me establish something for you. Allah (subhanahu wa ta'ala) states in Quran: “One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring you as a witness against these (people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims.” [Ref: 16:89] Because Prophet (sallallahu alayhi was'sallam) will be bearing witness on the day of judgment, Allah (subhanahu wa ta'ala) has sent him to earth to be a witness with eyes, and ears, hearing and seeing: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] Or are you going to argue Prophet (sallallahu alayhi was'sallam) was sent as a witness without eyes, ears and without the ability to hear and see? O now you can interrogate me how these two verses mean seeing hearing type of witness. Now because he was sent as a WITNESS Allah (subhanahu wa ta'ala) questions Prophet (sallallahu alayhi was'sallam) about what the angles are arguing about. And Allah the all knower didnt ask because Allah didnt know, Allah asked for a purpose. Prophet said he doesnt know what they are arguing about. The rest read the hadith: Narrated AbdurRahman ibn A'ish: Allah's Messenger (peace be upon him) said: I saw my Lord, the Exalted and Glorious in the most beautiful form. He said: What do the Angels in the presence of Allah contend about? I said: Thou art the most aware of it. He then placed HIS PALM between my shoulders and I felt its coldness in my chest and I came to know what was in the Heavens and the Earth. He recited: 'Thus did we show Ibrahim the kingdom of the Heavens and the Earth and it was so that he might have certainty.' (6:75)" [Ref: Tirimdhi, Vol 5, Hadith No. 3245, Tafsir Surah S'ad] "[...] Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? [...]" [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Allah (subhanahu wa ta'ala) granted all the knowledge in earth and universe to Prophet (sallallahu alayhi was'sallam) in an instant and then asked again but this time he knew all: He (i.e. Allah) said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, ..." [Ref: Tirimdhi, Vol 5, Hadith No. 3246, Tafsir Surah S'ad] Mukhtasar, Prophet has been sent as a witness to earth and he has been made witness to all the events in an instant.

 

You wrote: "I mean how can you deduce the meaning of Hazir o Nazir for the word "Shahid" from  Prophet (sallallahu alayhi was'sallam')'s own Tafsir when he did not give such a meaning himself?" To answer you question. Allah (subhanahu wa ta'ala) has stated: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] "We have sent to you an apostle to be a witness concerning you, even as We sent an apostle to Pharaoh." [Ref: 73:15] First of all lets be logical and not closed and narrow minded. Lets take Shahid in meaning of Witness. A witness must possess atleast two qualities and a kamil will have three essential qualities. A witness must be hazir/present and must be able to see/nazir the events he is witness on. You are witness to the discussion we are having on IslamiMehfil because you are Hazir and because you are Nazir. If you was not Hazir as a creation as a human/Jinn/animal/insect/bird/ etc... that will mean you don't exist. Therefore two most essential qualities for a WITNESS are being HAZIR and NAZIR. In dua of Janaza the word Shahid has been used to mean opposite of ghayb - present. Dua begins, Allahum maghfirli hayyitina wa mayyitina wa shahidina wa ghaybina wa sagheerina wa kabeerina ... which means Allah forigve our alive and dead and present and absent and young and old, those who are males and females. Note here the opposite are mentioned, opposite of dead is alive, opposite of young is old, opposite of male is female, opposite of ghayb (i.e. absent) is present (i.e. Shahid). And note the word Shahid was used for the living who are present in the funeral and ghayb for those who are not. Now tell me when Prophet (sallallahu alayhi was'sallam) bare witness in defence of the Ambiyah will he not be present and will he not be seeing/hearing? From the Tafsir which he gave isn't it obvious that he has to be present and hearing/seeing/speaking/understanding/knowing  on the day of judgment and as result of these he will testify on the day of judgment. You claimed to have study concept of Hazir Nazir and fact is you don't know head or tail of the issue. You don't know with what part of Hazir Nazir you should agree or what you should disagree with. Pay attention to this, Prophet (sallallahu alayhi was'sallam) said he will bare witness on the day of judgment. This means he will be Hazir on the day of judgment and seeing, hearing, talking, speaking, answering, understanding, and defending the Prophets. Every creation which is Shahid must also be HAZIR in the creation in some form. Metaphorically speaking you are barking up the wrong tree. The issue of Prophet (sallallahu alayhi was'sallam) in aakhirah being Hazir is not even contented by the foolish I think you are pretty reasonablly educated so why would you contend this beats me. I am ex-Deobandi my advice to you is first learn the real issue of IKHTILAF and then come to argue over it.

 

You wrote: "Moreover the other hadith which i have quoted substantiates my proof of using the word, "Shahid" to mean Witness based on the previous knowledge that Prophet (sallallahu alayhi was'sallam) had received through revelation and not "Actual" witnessing in the sense that you refer to. Please read the following hadith once again." It doesnt really matter if you take the word to mean Shahid or Hazir or Hazir/Nazir. The point is it can be easily established and no reasonable or rational or educated can contend with it. Shahid = Witness and witness has to be HAZIR/NAZIR. You don't even know this basic aspect and you earlier claimed that you have studied the subject. Witnessing is dependant upon two factors either you hear or you see then you can bear witness. Here the verse attests to witnessing after seeing: "He said: "It was she that sought to seduce me - from my (true) self. "And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar!" [Ref: 12:26] And seeing of Prophet (sallallahu alayhi was'sallam) is stated: And say: "Do deeds! Allah will see your deeds, and (so will) his Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do." [Ref: 9:105] There are two possible things which you may have alluded to one, angels saying Prophet (sallallahu alayhi was'sallam): "Don't you know what they did after you!" and this issue has thoroughly answered and explained in this dicussion:http://www.falaah.co...ulghatul-hairan Firstly, you are writting something which is not established from your elders.

 

This issue has already been discussed in detail.It is more important that we concentrate on our own aqeeda. Even if that person is wrong, he does not represent the whole Jammat. Moreover I can quote 100s of such statements from the barelwi creed but i won't because i have read the following hadith:

"Abu Zarr reported that the Holy Prophet said: "No man accuses another man of being a sinner, or of being a kafir, but it reflects back on him if the other is not as he called him".Narrated by al-Bukhari.I hope you understand next time.
 
Then you said: 

It would be unjust to declare that Prophet (sallallahu alayhi was'sallam) didn't know something based on a question because the possibility of knowing and not knowing there. Also absence of clear explicit proof for knowing something is not criteria of not knowing........ Based on this fact should we assume these are meaningless? Let's be sensible and not make absence of clear, explicit evidence as a evidence of Prophet (sallallahu alayhi was'sallam) not knowing something. The possibility of knowing it but not declaring it on command of Allah is established from the verse of Quran: "Your companion [Muhammad] has not strayed, nor has he erred, Nor does he speak from [his own] inclination. It is not but a revelation revealed, Taught to him by one intense in strength." [Ref: 53:2/5]

You have taken the wrong meaning of the bolded portion:Imam Hafiz Ibn Kathir, says in the commentary of this verse (Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,

(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Hence there is no mention of knowing it and not declaring.On the contrary we fin the following hadith in Sahih Bukhari:
وَمَنْ حَدَّثَكَ أَنَّهُ كَتَمَ فَقَدْ كَذَبَ، ثُمَّ قَرَأَتْ: {يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ} [المائدة: 67]
[صحيح البخاري 6/ 141]
Who so ever narrates to you that he (Sallallho Alayhi Wa Sallam) concealed, then he has indeed lied. Then she recited "O Rasul! preach to them that which has been revealed to you from your Lord".
 
Yet again we find the following hadith:
 
Kharijah bin Zaid bin Thabit narrated that Yazid bin Thabit, who was older than Zaid, said: “We went out with the Prophet (ﷺ) and when we reached Al-Baqi’, we saw a new grave. He asked about it and they said: ‘(It is) so-and-so (a woman).’ He recognized the name and said: ‘Why did you not tell me about her?’ They said: ‘You were taking a nap and you were fasting, and we did not like to disturb you.’ He said: ‘Do not do that; I do not want to see it happen again that one of you dies, while I am still among you, and you do not tell me, for my prayer for him is a mercy.’ Then he went to the grave and we lined up in rows behind him, and he said four Takbir (i.e. for the funeral prayer).”
 
This hadith clearly shows that after the telling of the Sahaba Radiallahu Anhum , the  Prophet (sallallahu alayhi was'sallam) recognized her and the proof is " Whom Messenger of Allah knew (فَعَرَفَهَا رَسُولُ اللَّهِ صلى الله عليه وسلم) in another version of the hadith. Hence this hadith clearly proves that Prophet Sallallho Alayhi Wa Sallam is NOT Hazir o Nazir everywhere and neither has Ilm Ghayb.

 

In the end you said : What you have asked here is not really important because we the Ahle Sunnat Wal Jammat do not believe Prophet (sallallahu alayhi was'sallam) knew everything before the Akmaliat of his knowledge. We believe his knowledge was perfected when the last verse of Quran was revealed to him. Then Prophet (sallallahu alayhi was'sallam) knew everything which is in Lawh Al Mahfooz. To refute our aqeedah you need to quote those Ahadith which are about incidents which happened after the Quran was completed

 

First of all , According to Mufti Ahmad Yaar Khan, Hakim al-Ummah of Barelwis, our beloved Prophet (Allah bless him and give him peace) knew the Qur'an even before he was born. Just look at this absurdness.Now to answer your demand:

 

 

Hadrat Abdullah bin Abbas (r.a.) states that Surah Nasr is the last Surah of the Quran to be revealed, i.e. no complete Surah was sent down to the Holy Prophet after it.
Related by Muslim Nasai, Tabarani, Ibn Abi Shaibah, Ibn Marduyah.
 
According to Hadrat Abdullah bin Umar (r.a.), Surah Nasr was sent down on the occasion of the Farewell Pilgrimage in the middle of the Tashriq Days at Mina, and after it the Holy Prophet rode his she camel and gave his well known Last Sermon.
Related by Tirmidhi, Bazzar, Baihaqi, Ibn Abi Shaibah, Abd bin Humaid, Abn Yala, Ibn Marduyah.
 
Baihaqi in Kilab al-Hajj has related from the tradition of Hadrat Sarra bint-Nabhan (r.a.) the Sermon which the Holy Prophet gave on this occasion. She says: "At the Farewell Pilgrimage I heard the Holy Prophet (saws) say: 'O people, do you know what day it is?' They said: 'Allah and His Messenger (saws) have the best knowledge.' He (saws) said: 'This is the middle day of the Tashriq Days.' Then he (saws) said: 'Do you know what place it is?' They said: 'Allah and His Messenger (saws) have the best knowledge.' He (saws) said: 'This is Masharil-Haram.' Then he (saws) said: 'I do not know, I might not meet you here again. Beware, your blood and your honor are forbidden, until you appear before your Lord, and He questions you about your deeds. Listen: let the one who is near convey it to him who is far away. Listen: have I conveyed the message to you?' Then, when we returned to Madinah, the Holy Prophet passed away not many days after that."
 
If these traditions are read together, it appears that there was an interval of three months and some days between the revelation of Surah An-Nasr and the Holy Prophet's (saws) death, for historically the same was the interval between the Farewell Pilgrimage and the passing away of the Holy Prophet.
 
Now look at the following Hadith:
 
post-15519-0-57409700-1396191870_thumb.png
 
Hence your aqeedah has been refuted.The End.
 
 
 
Wa akhiru dawana anil hamdulillahi rabbil allamin

 

Wasallam.

 

 

 

 

 

 

 

 

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چل مرے خامہ بسم اللہ  

جواب کامنتظررہوں گا۔کہیں   Haq3910 بن کرجواب نہ دینا۔کیونکہ آپ   کے یہاں حق کے ماڈل بھی بڑی جلدتبدیل ہوتے ہیں۔

Salam alayqum, Jazakallah Khair moteram Saeedi Sahib Allah ta'ala aap ko jaza e khair aur aap kay Allah darajat aur buland karay, ameen.

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Salam,

 

My response is now complete and you may reply but remember these points:

 

1.) You have to reply to ALL hadith

2.) You have to support your arguments with quotes from the great Muffasirs, Muhadiths and Fuqahaa as i have done WITHOUT self-interpretation.

 

If you can't do this, then don't bother replying.

 

Wasallam.

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I Am Writting Reponse It Will Take Atleast A Week To Fully Complete And I Suspect It Will Be 30 Plus A4 pages.

I apologise for this news, but my response just has reached 30 A4 pages and I am not even half way through completing my response therefore I revise my original estimate and say 50 A4 pages.

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Salam,

 

Kya is may Hazir o Nazir ka matlab hay?Nahi na.

الشہود والشہادۃ الحضور مع المشاہدۃاما بالبصر او بالبصیرۃ

شہود اور شہادت  کا معنی ہے   بصر یا بصیرت کے ساتھ مشاہدہ  فرماتے ہوئے حاضر ہونا

ہم سے کیا بحث کرتے ہو جو اعتراض کرنا ہے امام راغب اصفہانی علیہ الرحمہ پر کرو

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Salam,

 

May In Sha' Allah aap ko jawab donga ankareeb.Waisay bhi aap ki kuch batay upar walay post may discuss huwi hay.

 

Wasallam.

 

جواب کامنتظررہوں گا۔کہیں

 

Haq3910

بن کرجواب نہ دینا۔کیونکہ آپ

 

کے یہاں حق کے ماڈل بھی بڑی جلدتبدیل ہوتے ہیں۔

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ALLAH

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Salam,

 

Bismillah. Alhamdulillah. Was salatu was salamu 'ala Rasoolillah. Amma ba'd.

 

Bhai Saeedi Sahb.Is jawab kay likhnay may , may nay apnay eik bhai say bhi kuch hawalay liyay hay.Allah Ta'ala unhay jazai khair ata farmayay.May aap kay har paragraph ka jawab tarteebwar dena chahu ga.Afsoos to mujhay is baat ka hay kay aap nay sab dalail Ja Alhaq say liyay hay jis ka bohat dafa rad ho chuka hay:

 

1.) AAP nay shuru may Surah Al-Baqarah ki Ayat 143 ka Hawala diya aur saat hi sirf Tafseer Tabari ka hawala diya.Kya hi acha hota kay aap Tafseer Ibn Kathir , Tafseer Aloosi , Dur e Mansoor aur Rooh-ul-Mainay ki tafseer be peesha karlatay to baat khud hi wazay ho jati.Doosri baat yay kay aap nay Phir Surah Tauba ki ayat 105 kay teht Imam Razi ki tafseer peesh ke aur phir Surah Al-Nisa ki ayat 41 kay teht Hafiz Ibn Kathir Rehmaullah ki tafseer peesh ki.AAP nay insab say Hazir O Nazir ka aqeeda sabit karni ki koshish key jis may aap In Sha' Allah kamyab nahi hosaktay.

 

> AAP zara Surah Al-Nisa ki ayat 41 kay teht Imam Ibn Jarir Tabari ki tafseer bhi dekhay jo may nay apni sab si pehli post may peesh ki hay.

> AAP zara Surah Al-Nisa ki ayat 41 kay teht Imam Razi ki tafseer bhi dekhay jo may nay apni sab si pehli post may peesh ki hay.Woh kehtay hay :

واستشهدك على هؤلاء يعني قومه المخاطبين بالقرآن الذين شاهدهم وعرف أحوالهم ثم إن أهل كل عصر يشهدون على غيرهم ممن شاهدوا أحوالهم وعلى هذا الوجه قال عيسى عليه السلام: وكنت عليهم شهيدا ما دمت فيهم

>Kash aap yay bhi dekh letay kay Surah Tauba ki ayat 105 ka Shan-e-Nuzool kya hay.Aur agar aap is say Hazir O Nazir ka matlab lay rahay ho , to yaad rakhay kay is may "Momin" bhi shamil hay , to phir to har momin bhi Hazir O Nazir huwa.

>Akhri baat yay kay aap nay Surah Al-Nisa ki ayat 41 kay teht Tafseer Ibn Kathir Ghalat peesh ki hay.

>Aur agar maan bhi lay kay amal peesh hotay hay , to us say sirf Ummat-e-ajabat kay baaz amal ki ijmali peeshi hi muraad hay jis ki tafseel meray guzishta posts may guzar gay hay.Is may kafiro waghaira....kay amaal nahi.

>Akhri baat yay kay Gawahi kay liyay Hazir O Nazir hona zarori nahi.May nay upaar do hadeethay peesh ki hay jis may Sahaba nay baghair dekhay gawahi dee.

 

2.) AAP nay jo Hazrat Isa Alayhi Salam ka Surah Maida ki aya 117 say jo hawal diya , to aap ko yaad hona chahiyay kay Hazrat Isa Alayhi Salam kay yahi alfaaz AAP  (saw) nay apnay liyay is dunya may bhi aur akhiraat(Hoz e Kausar) may bhi dohrai.Mulhaiza ho Surah Al-Nisa ki ayat 41 kay teht Imam Razi, Imam Tabari aur Hafiz Ibn Kathir ki tafseer.AAP nay apnay hi tang pay kularhi mar de hay.Bas jo mana aap nay Hazrat Isa Alayhi Sala kay liyay liya , wohi matlab aap  (saw)  kay liyay bhi lena hoga.

 

3.) Teesri baat yay kay Agar كُلَّ شَىْ say Muraad SAB KUCH janay kay hay, to phir in ayat par ghor farmayay.

 
 
Hazrat Musa Alayhi Salam kay liyay bhi كُلَّ شَىْ aya hay(16:154)
 
ثُمَّ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحْسَنَ وَتَفْصِيلًۭا لِّكُلِّ شَىْءٍۢ وَهُدًۭى وَرَحْمَةًۭ لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ
 
 
Poori Insaniyaat kay liyay  bhi كُلَّ شَىْ aya hay(17:12)
 
وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ ۖ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةًۭ لِّتَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ وَكُلَّ شَىْءٍۢ فَصَّلْنَـٰهُ تَفْصِيلًۭا
 
Dhul Qarnain kay liyay bhi كُلَّ شَىْ aya hay(18:84)
 
إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَـٰهُ مِن كُلِّ شَىْءٍۢ سَبَبًۭا
 
To kya AAP Sallallaho Alayhi Wasallam , Poori Insaniyaat , Hazrat Musa Alayhi Salam aur Dhul Qarnain ka Ilm barabar huwa? MazAllah.
 
AB zara in tamam Hazrat ki Surah 16 Verse 89 may  كُلِّ شَىْ ka matlaab check karay.:
Tabari, Zamakhshari, Razi, Qurtubi, Baydawi, Jalal al-Din Mahalli and Jalal al-Din al-Suyuti, Fayruzabadi, Shawkani, Baghawi, Khazin, Ibn al-Jawzi, al-Nasafi, Abu Hayyan, Abu al-Sa'ud, Isma'il al-Haqqi, Tabrani ....
 
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4.) Un Murtadeen kay chehray bhi Roshan hongay jaisay may nay Mawtta Imam Malik ha hawal diya hay.
 
5.) AAP nay jo "kya aap nay nahi dekha/Alam Tara" wali ayat say jo istidlal kiya hay, to woh bohat bari ghalti hay.
 

☛ Al-Qurtubi ki “Tafsir”:
الأولى: قوله تعالى: { أَلَمْ تَرَ } أي ألم تُخْبَر. وقيل: أَلَمْ تَعْلَم. وقال ابن عباس: أَلَمْ تسمع؟
 
 
☛ An-Nasafi ki “Tafsir”:
والمعنى إنك رأيت آثار صنع الله بالحبشة وسمعت الأخبار به متواتراً فقامت لك مقام المشاهدة
 
 
☛ Al-Baydawi ki tafseer:
{ أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَـٰبِ ٱلْفِيلِ } الخطاب للرسول صلى الله عليه وسلم، وهو وإن لم يشهد تلك الوقعة لكن شاهد آثارها وسمع بالتواتر أخبارها فكأنه رآها،
 
 
☛Ar-Razi ki tafseer:
الأول: لم قال: { أَلَمْ تَرَ } مع أن هذه الواقعة وقعت قبل المبعث بزمان طويل؟ الجواب: المراد من الرؤية العلم والتذكير، وهو إشارة إلى أن الخبر به متواتر فكان العلم الحاصل به ضرورياً مساوياً في القوة والجلاء للرؤية،
 
 
Kisi eik Mufasir Nay bhi woh maina nahi liyay jo aap nay liyay hay.
 
Phir Para 29 may Surah Nuh ki yay ayat dekhay:-
 

Alam taraw kayfa khalaqa Allahu sabAAa samawatin tibaqan( Ay Insaan! Kya tum nay nahi dekha......)

 

To kya hum nay dekha hay?Kya humay bhi yaad dilaya ja raha hay kay hum nay bhi dekha hay?Ajeeb istidlal hay aap ka.

 

 

6.) Aur aap nay jo Surah Yusuf ki ayat 102 peesha ki hay aur us say jo istidlal liya hay to aye zara tafsir ko bhi dekh lay:

 

 

☛ Imam Ibn Jareer Tabree nay kaha
يقول: وما كنت حاضراً عند إخوة يوسف، إذ أجمعوا واتفقت آراؤهم وصحّت عزائمهم علـى أن يُـلقوا يوسف فـي غيابة الـجبّ،
 
 
☛Ibn Kather nay kaha
{ نُوحِيهِ إِلَيْكَ } ونعلمك به يا محمد؛ لما فيه من العبرة لك، والاتعاظ لمن خالفك { وَمَا كُنتَ لَدَيْهِمْ } حاضراً عندهم، ولا مشاهداً لهم
 
☛Tafsir Jalayn nay kaha
{ ذٰلِكَ } المذكور من أمر يوسف { مِنْ أَنبَآءِ ٱلْغَيْبِ } أخبار ما غاب عنك يا محمد { نُوحِيهِ إِلَيْكَ وَمَا كُنتَ لَدَيْهِمْ } لدى إخوة يوسف { إِذْ أَجْمَعُواْ أَمْرَهُمْ } في كيده أي عزموا عليه { وَهُمْ يَمْكُرُونَ } به أي لم تحضرهم فتعرف قصتهم فتخبر بها، وإنما حصل لك علمها من جهة الوحي.
 
Aur yahi matlab Baydawi , Ibn Jowzi aur Nafasi nay diya hay.Is say bilkul bhi aap ka aqeeda sabit nahi hota.
Kisi nay bhi yay nahi kha kay aap nay in waqiat ko ruh ki nakh say dekha.Balkay Surah Al-Qasas may Hazrat MUsa Alahyi Salam kay waqiah may Allah Ta'ala nay Ruku 5 may farmaya "aut tu na tha magrabi kinaray par jab hum nay Musa ko hukm beja aur na tha tu shahideen may say".Idhr to saaf nafi hogai to jismani ankh ya rooh ki ankh say dekhnay ki baat hi khatam.
 
7.) Jaha tak Surah Maida ki ayat number 109 ka taluq hay to zara in tafaseer ko parh lay:
Tafseer Khazin , Siraj-u-Muneer,Tafseer Kabir,Madarik,Ibn Katheer. AAP nay jo Nisyaan ka kaha hay , to yay Qaul aksar tafasir ka kamzoor hay mutabar tafasir kay muqablay may.Aur doosra kya Huzoor  (saw) par bhi khof aur hiraas hoga is din?Is ka koi saboot hay?
 
8.)AAP nay jo Nuh ALayhi Salam ka jo hawal diya , to hum to us say bhi itifak kartay hay kay aap  (saw) Quran may jo ilm tha , us ki bunyaad pay gawahi dengay aur nay kay asal mushahida kay bunyad pay.
 
9.) Akhir may aap nay bohat ghataya harkat ki hay.May nay aap say hadeeth mangi thee aur aap upar say mujhay Sheikh Abdul Qadir Jilani Rehmaullah ki ibaraat peesh kar dee jo kay khud Sharee Hujjat nahi.Chalo un ka aqeeda bhi sun lo:
 
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Wasallam.
 

 

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جناب یہ کتاب تحریف شدہ ہے ہماری بات تو آپ مانیں گئیں نہیں آپ غیروں کی زبان سے سن لیں

 

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سعید ی بھائی جواب دئے دیں گئیں انتظار فرمائیں

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(saw)

 

چل مرے خامہ بسم اللہ

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Salam,

 

Bismillah. Alhamdulillah. Was salatu was salamu 'ala Rasoolillah. Amma ba'd.

 

AAP nay to bari chalaki say kaam liya hay jaisa aap pehlay bhi kartay huway arahay hay , kabhi apnay naam badal kay to kabhi adhi ibaraat laga kay(jis may bhai KalaHazrat nay aap ki khoob pitai ki) aur kabhi idhr udhr ki batay.

 

AAP nay abhi tak mujhay in sawalo ka jawab nahi dia.

 

1.) Sab say pehlay to aap mujhay ya batai kay aap akhir Woh Janaza wali hadeeth say sabit kya karna chahtay hay?

 

2. ) Surah Tauba ki ayat 105 may munafiqo ki taraf ishara hay jis say aap bhi mutafiq hay.Ab batai kya apkay Ala Hazrat Momin thay ya nahi?Agar is say aap Hazir O nazir sabit kar rahay ho , to phir to har Momin ko bhi Hazir o Nazir samjna hoga.Phir is may aap  (saw) ki kya taksees.MazAllah.

 

3. )Sab say aham baat yay kay amaal ki peeshi ko hazir o nazir say link karni ki koshish na karay.May nay pehlay bhi kaha hay kay yay peeshi Ijmali hay.Yay aap nay jahalat ka sabot peesha kiya hay.Agar Saeedi Sahab kay samnay eik register peesh kar diya jai jis may sab Islamimehfil kay members kay naam aur activities hay , to kya is ka yay matlab hay kay Saeedi sahib nay un sab activites ka khud mushahida kiya hay?AAP (saw) par hamaray amaal Farishtay peesh kartay hay , na kay who khud mushaida kar rahay hay.Peesh karna aur khud mushaida karnay may farq hay Saeedi sahib.Agar AAP (saw) khud hamaray sab amaal ka mushaida kar rahay hay , to Farishto ki peeshi ki kya zaroorat?Doosri baat yay kay kya  AAP  (saw)  par jo amaal ki peeshi hay , to kya is may kafiro kay amaal shamil hay?Agar nahi , to phir un par gawahi ka kya huwa?

 

4. ) AAP nay Kull Shay walay portion may Hazrat Muadh Bin Jabal walay Hadith ka jwab nahi diya.

 

5. ) AAP nay mujhay Molana Sarfaraz Khan Safdar Rehmaullah kay pages 130 ka hawala diya. Zara page 129 bhi phar lay kay woh "rooyat" say muraad kya lay rahay hay.Baki jo aap nay Tafseer Sawi ka jo hawal diya hay , to may isay nahi manta.Ya toh barelwio ka kaam hay , kay har jaga eik Sufi ki tafseer peesh kardo.Mujhay jayad aur Mashoor mufasireen kay qaul dikhao.

 

6. ) Jo hauz e kawthar wali hadeeth hay , to sab hadeeth may na hi murtadeen ka zikr hay aur na hi munfaiqeen balkay kuch hadeeth may biddatio ka bhi zikr hay.Ab aap nay jo upaar deobandi keh kay hamay pukara hay , to ab zara khud dekho kay kinho nay kaha kay unkay chehray chamaktay hongay.Aur phir yeh bhi batana kay gustakhi kis nay kee? 

 

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Jee janab kya huwa ab?Agar Tora sa bhi ishq e rasool  (saw) hay , to apni kahe huwi batay wapas lay lo warna 

لعنت اللہ الا لکازبین.

 

 

7. ) Aur aap nay jo "Agrifuhum" say jo "pehchanta ho" ka matlab liya to yay ghalat hay.Asal tarjama hay "pehchan longa".Aur doosri baat jo aap nay kahi kay aap  (saw)  isi dunya may unkay baray may bata rahay hay to yeh bhi do dekhay kay aap  (saw) nay isi dunya may isi hadeeth may yeh bhi to farmaya kay "aap unko nahi pehchantay".Aur doosri baat yay kay , kay khabar dena ijmali hay.Baki tafseel "la tadri" may kay kay woh kon log hongay , naam kya hoga?kabeela waghaira.Yay us waqt mushahida say hi pata chali gay.

 

8. ) AAP nay meray kisi bhi peesh ke huwi tafseer ka jawab nahi diya.Shabash.

 

9. ) May nay aap say kaha tha kay Imam Razi ki Surah Al-Nisa ki ayat 41 ki tafseer bhi parh lay:Is may Hazrat Isa Alayhi Salam ki shahadat ka jawab hay.

 

واستشهدك على هؤلاء يعني قومه المخاطبين بالقرآن الذين شاهدهم وعرف أحوالهم ثم إن أهل كل عصر يشهدون على غيرهم ممن شاهدوا أحوالهم وعلى هذا الوجه قال عيسى عليه السلام: وكنت عليهم شهيدا ما دمت فيهم
 
Kya aap yeh kehna chah rahay hay kay Hazrat Isa Alayhi Salam asmano par uthnay ka baad bhi takreeban 600 saal tak apni ummat kay gawah thay(yani mushaida kar rahay thay)?

 

 

Wasallam.

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haq 3909,   molvi qasim nanotvi,siddik bhopali,aur moulvi ashraf ali thanvi nay ghair ALLAH say madad maangi,  in teenoon nay kia shirk kia ?

 

sirf haan   ya  naan main jawab dain.  agar shirk hay to aap mushrikoon kay followers hu ay,  aur agar shirk naheen hay to phir ham dono mil kar kehtay hain   YA GHOUSAY AZAM dastgeer.  

 

aik jawab laazmi dain, warna  logo  hata dain,  ya allah madad, baaqi shirko biddat

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Salam,

 

Bismillah. Alhamdulillah. Was salatu was salamu 'ala Rasoolillah. Amma ba'd.

 

AAP nay to bari chalaki say kaam liya hay jaisa aap pehlay bhi kartay huway arahay hay , kabhi apnay naam badal kay to kabhi adhi ibaraat laga kay(jis may bhai KalaHazrat nay aap ki khoob pitai ki) aur kabhi idhr udhr ki batay.

 

______________________________________________________________________________________________________

 

Jee janab kya huwa ab?Agar Tora sa bhi ishq e rasool  (saw) hay , to apni kahe huwi batay wapas lay lo warna 

لعنت اللہ الا لکازبین.

 

 

Wasallam.

 

 

یہ شخص بنام " حق 3909" خود تو دوسروں پر اِس طرح کے الزامات لگا رہا ہے مگر خو کیا کررہا ہے ذرا اِس پوسٹ میں ملاحظہ کرلیں۔ یہ لوگ دوغلے ہیں اصل میں تو یہودیوں کا ہاتھ بٹا رہے ہیں۔ شرم مگر اِن کو نہیں آتی۔۔۔

 

LINK:

 

http://www.islamimehfil.com/topic/22025-wahabi-deobandi-ebarat-or-un-ka-difa-mean-deobandi-wazahat/page-7

 

 

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جزاک اللہ  ۔قبلہ سعیدی صاحب۔ اللہ آپ کے علم میں مزید برکت دے۔ آمین۔


کالے حضرت ساجد خاں کو طفل مکتب کہنا بھی آپ کا بڑا پن ہے۔ورنہ جو بحث ہوئی تھی، اس سے تو مجھے وہ علمی یتیم لگ رہا تھا۔


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ادھرآستم گرہنرآزمائیں

توتیرآزما ہم جگرآزمائیں

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Salam,

 

Is thread ka maqsad "Shahid" ka sahi matlab bayan karna tha aur nay kay Hazir O Nazir kay mutaliq bhas.Baki bhas agar aap nay karni hay , to kabhi Sajjid Bhai say dobara mulakat karna.

 

Surah Al-Ahzab ki ayat 45-46 ki tafseer idhr peesh ki jarahi hay:

 

 

{ يٰأَيُّهَا ٱلنَّبِيُّ إِنَّآ أَرْسَلْنَٰكَ شَٰهِداً وَمُبَشِّراً وَنَذِيراً }

 

 

1.) * تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ) مصنف و مدقق 

{ شَاهِداً } قال سعيد عن قتادة: «شاهداً» على أمّته بالتبليغ إليهم، وعلى سائر الأمم بتبليغ أنبيائهم؛ ونحو ذلك }

 

2.) * تفسير جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ) مصنف و مدقق 

يقول تعالـى ذكره لنبـيه مـحمد صلى الله عليه وسلم: يا مـحمد { إنَّا أرْسَلْنَاكَ شَاهِداً } علـى أمتك بإبلاغك إياهم ما أرسلناك به من الرسالة

 

3.) * تفسير تفسير القرآن الكريم/ ابن كثير (ت 774 هـ) مصنف و مدقق 

فقوله تعالى: { شَاهِداً } أي: لله بالوحدانية، وأنه لا إله غيره، وعلى الناس بأعمالهم يوم القيامة، 

 

4.) * تفسير روح المعاني/ الالوسي (ت 1270 هـ) مصنف و مدقق 

فتأمل ولا تغفل، وقيل: المراد شاهداً على جميع الأمم يوم القيامة بأن أنبيائهم قد بلغوهم الرسالة ودعوهم إلى الله تعالى، وشهادته بذلك لما علمه من كتابه المجيد، وقيل: المراد شاهداً بأن لا إله إلا الله

 

5.) * تفسير التفسير الكبير / للإمام الطبراني (ت 360 هـ) مصنف و مدقق 

قَوْلُهُ تَعَالَى: { يٰأَيُّهَا ٱلنَّبِيُّ إِنَّآ أَرْسَلْنَٰكَ شَٰهِداً }؛ على أُمَّتِكَ وعلى جميعِ الأُممِ بتبليغِ الرِّسالةِ، 

 

6.) * تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق 

وأخرج عبد بن حميد وابن جرير وابن أبي حاتم عن قتادة رضي الله عنه في قوله { يا أيها النبي إنا أرسلناك شاهداً } قال: على أمتك بالبلاغ 

 

7.) * تفسير البحر المحيط/ ابو حيان (ت 754 هـ) مصنف و مدقق 

{ شاهداً } على من بعثت إليهم، وعلى تكذيبهم وتصديقهم، أي مفعولاً قولك عند الله، وشاهداً بالتبليغ إليهم، وبتبليغ الأنبياء قولك }

 

8.) * تفسير زاد المسير في علم التفسير/ ابن الجوزي (ت 597 هـ) مصنف و مدقق 

قوله تعالى: { يا أيُّها النبيُّ إِنَّا أرسلناكَ شاهداً } أَي: على أُمَّتك بالبلاغ

 

9.) * تفسير مدارك التنزيل وحقائق التأويل/ النسفي (ت 710 هـ) مصنف و مدقق 

{ يٰأَيُّهَا ٱلنَّبِىُّ إِنَّا أَرْسَلْنَـٰكَ شَاهِداً } على من بعثت إليهم وعلى تكذيبهم وتصديقهم أي مقبولاً قولك عند الله لهم وعليهم. كما يقبل قول الشاهد العدل في الحكم، وهو حال مقدرة كما تقول «مررت برجل معه صقر صائداً به» إي مقدراً به الصيد غداً 

 

Kisi nay bhi aap kay Mufti Ahmed Yar Khan Naeemi sahab ki tarha Hazir O Nazir ka matalb nahi liya hay.Pata nahi aap logo ka aqeeda kis say milta hay?

 

Wasallam.

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ادھرآستم گرہنرآزمائیں

توتیرآزما ہم جگرآزمائیں

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Salam,

 

Hadeeth Hawd e Kauthar ki Sharah bhi dekh lay:

 

Mulla Ali Qari Rehmaullah:

 

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Imam Nawawi Rehmaullah ki sharah:

 

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Aur Hafiz Ibn Hajar Rehmaullah ki Sharah:(English may)[Arabi yaha say mulahiza ho:

http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=3630&BookID=33&PID=11961

 

Hafiz Ibn Hajar said in “Fath ul Bari” Kitab Riqaq Bab Kayfa Al-Hashr: 

“Firabri said that it is mentioned from Abi Abdillah Al-Bukhari from Qabisah that these (people) are those who became apostate at time of Abu Bakr and Abu Bakr fought them, meaning until they were killed and died on disbelief. Al-Isma’ili brought a full Isnad of that trough another way from Qabisah. Al-Khattabi said that none of the Sahabah did became apostate, only some hard Bedouins bringing no help to religion did became apostate, and this does not bring any blame on the famous Sahabah… 

 

And others said : the disbelief is on its apparent meaning, and the meaning of “my Ummah” is the Ummah of Da’wah (the community addressed by the Prophet saw.gif, meaning all mankind including disbelievers) and not the Ummah of Ijabah (the community who believed in the Prophet saw, meaning our community), and this is given precedence because of his saying in the Hadith of Abu Hurayrah : “Then I would say to them go away (Suhqan)” and this is also strengthened by the fact that their situation remained hidden to him, and if they were from Ummah of Ijabah, then he would know their situation as their actions are presented to him. 

 

And this (view) is refuted by his saying in the Hadith of Anas: “until I recognized them” (‘araftuhum) and the same in the Hadith of Abu Hurayrah. 

 

And Ibn Tin said that it is possible that they were hypocrites or doers of Kabair (major sins). And it has been said that they were people from hard Bedouins who entered Islam out of fear. 

Ad-Dawudi said: there is nothing preventing people of major sins and innovations to be from these people. 

 

And An-Nawawi said: And it is said they are the hypocrites and the apostate, and it is possible that they would be resurrected with Al-Ghurah wat Tahjeel (white blaze on the foreheads and white marks on the feet) because of them being from the Ummah generally, and he saw.gif will call them because of their marks that will be on them and he will be told: they changed after you, meaning they did not die on the apparent (Islam) on which you left them. 

 

‘Iyad and others said: And after this, their Ghurah and Tahjeel will disappear and their light will extinguish. 

 

And it has been said that there is no necessity for them to have marks, rather he saw.gif will call them from what he knew from their Islam. 

 

And it has been said that they are people of major sins and innovations who died on Islam, so we cannot be certain of their entry into fire, as it is permissible that they are first prevented from Al-Hawd as a punishment for them, then they are being forgiven. 

 

And it is not impossible that they have signs, so he recognizes them with their signs whether they were from his time or after him. 

 

And ‘Iyad, Al-Baji and others gave preference to the saying of Qabisah, the narrator of the narration, that they became apostate after him saw.gif, and the fact that he recognized them does not necessitate them to have marks, because it is a favour that shows the actions of the Muslim, and the actions of the apostate are cancelled, so he will recognize them individually and not because of their characteristics, (he will recognize them basing) on what they were before their apostasy. 

 

And it is not far that hypocrites from his time might be included in these people, and it will come in the Hadith of Shafa’ah that “this Ummah will remain with hypocrites inside it”, so this shows that they will be gathered with the believers and their individuals will be recognized, although they will not have these signs, and he will called those he will recognize, thinking that their condition upon which he left them in the world, did not change. 

 

As for including the people of innovations in this, then it is far because he called them: “My companions” and people of innovations innovated after him. And it has been answered by taking the meaning of companion in a general meaning, 

 

And this is also far because we do not say “Woe to you (Suhqan)” to a Muslim although he is an innovator. This has been answered that it is not forbidden to say that to someone known to be judged with punishment for his sins, then he will be saved with the Shafa’ah, then his saying “Suhqan” is acknowledging the decision of Allah with remain of hope, and likewise for people of major sins. 

 

And Al-Baydhawi said that his saying “apostate” is not a clear prove for their being apostate from Islam, rather it is a possibility, and it is also possible that it means they were sinners among believers, turning away from the right path and they changed good actions by evil ones. End of his words. 

Abu Ya’la narrated with a Hasan Isnad from Abu Sa’id : “I heard the Messenger of Allah saw.gif” … he mentioned the Hadith and he said : “O people, I will be your predecessor on the Hawd, when you will come, a man will say : “O Prophet of Allah, I am so and so ibn so and so” and another will say : “I am so and so (Fulan) son of so and so” and I will say : as for the genealogy I know it, but maybe you changed after me and became apostate.” 

 

And Ahmad and Al-Bazzar narrated a similar version from the Hadith of Jabir…” End of Ibn Hajar’s words 

 

 

Meray paas sab ki english translations mojood hay:Arabi say aap khud tarjama kar lay.Kisi nay bhi yay nahi kaha kay pehlay say AAP  (saw) ko Ilm tha.Ab batao , aap zyada jantay ho ya yeh hastiya?Akhir aap logo ka aqeeda kaha say aya hay?Brailey say?

 

Wasallam.

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786

 

Salam,

 

Wah jee Wah.Ab to aap tafseero ki bhi tafseer karnay lagay.O bhai sahab!Sab tafaseer wazah hay leikin aap hat dharmi aur zid pay aray ho.Kis ko bewakoof banay rahay hay yay bil baseerat aur bil basarat wala chakar day kay?

 

Wasallam.

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786

 

Salam,

 

AAP ko to sharam ani chahiyay adhi ibaraat ka hawala denay may:Rooh ul Mainay ki poori ibaraat:

 

 وأشار بعض السادة الصوفية إلى أن الله تعالى قد أطلعه صلى الله عليه وسلم على أعمال العباد فنظر إليها ولذلك أطلق عليه عليه الصلاة والسلام شاهد. قال مولانا جلال الدين الرومي قدس سره العزيز في

 

Wasallam.

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    • By MuhammedAli
      Introduction:

      Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) was sent as a hearing/seeign type of Shahid/Shaheed (i.e. witness). We also believe he was sent to entire Jinn and mankind as a Nabi and Shahid/Shaheed over them. In connection with these beliefs we also have belief that Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness to actions of Jinn/mankind on judgment day. And to be a true Shahid/Witness one must have seen/heard the events regarding which he/she will be called to bear witness. Therefore Prophet (sallallahua alayhi wa aalihi was’sallam) witnesses all actions of Jinn and mankind.

      Anti-Islam Element Disbelieve In Islamic Teaching:

      Anti-Islam elements rejects this Islamic teaching and argues stating: It is not fundamental requirement to be an actual hearing/seeing type witness to be true Shahid and Shaheed. Instead a truthful person - who has witnessed the event - can inform another and the informed can bear witness on account of that truthful person. The basis for their this argument is; Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness after his Ummah in defence of Prophets therefore he will be [indirectly] informed by truthful Muslims and he will bear witness on account of their testimony. Please note this evidence of anti-Islam element was discussed in detail, here, in sections 3.1 to 3.4, where the invalidity of principle was established along with correct understanding of Hadith. And to their invented principle they present many evidences from Quran/Ahadith and witnessing of Khuzaimah (radiallah ta’ala anhu) of part of their supporting evidences.

      The Ahadith In Which Khuzaimah Bore Witness:

      “It was narrated from 'Umarah bin Khuzaimah that his paternal uncle, who was one of the companions of the Prophet told him that:the Prophet bought a horse from a Bedouin and asked him to follow him, so that he could pay him for the horse. The Prophet hastened but the Bedouin was slow. Men started to talk to the Bedouin and make offers for the horse, and they did not realize that the Prophet had bought it, until some of them offered more than the Prophet had bought it for. Then the Bedouin called out to the Prophet and said; "Are you going to buy this horse or shall I sell it?" The Prophet stood up when he heard him calling and said: "Have I not bought it from you?" He said: 'No, by Allah, I have not sold it to you and the Prophet said "I bought it from you." The people started to gather around the Prophet and the Bedouion as they were talking, and the Bedouin started to say: "Bring a witness who will testify that you bought it." Khuzaimah bin Thabit said: "I bear witness that you bought it." The Prophet turned to Khunzimah and said: "Why are you bearing witness?" He said: "Because I know that you are truthful O Messenger of Allah." Prophet made the testimony of Khuzaimah equivalent to the testimony of two men.” [Ref: Nisai, Book 44, Hadith 4651] “Narrated Uncle of Umarah ibn Khuzaymah: The Prophet bought a horse from a Bedouin. The Prophet  took him with him to pay him the price of his horse. The Messenger of Allah walked quickly and the Bedouin walked slowly. The people stopped the Bedouin and began to bargain with him for the horse as and they did not know that the Prophet had bought it. The Bedouin called the Messenger of Allah saying: If you want this horse, (then buy it), otherwise I shall sell it. The Prophet stopped when he heard the call of the Bedouin, and said: Have I not bought it from you? The Bedouin said: I swear by Allah, I have not sold it to you. The Prophet said: Yes, I have bought it from you. The Bedouin began to say: Bring a witness. Khuzaymah ibn Thabit then said: I bear witness that you have bought it. The Prophet turned to Khuzaymah and said: On what (grounds) do you bear witness? He said: By considering you trustworthy, Messenger of Allah! The Prophet made the witness of Khuzaymah equivalent to the witness of two people.” [Ref: Abu Dawood, B24, H3600]

      Understanding Ibn Khuzayma’s Witnessing:

      When Bedouin said who will bear witness for you that you purchased this horse then Ibn Khuzaymah (radiallah ta’ala anhu) said: “I bear witness that you have bought it.” Prophet (sallallahu alayhi wa aalihi was’sallam) was aware Ibn Khuzayma (radiallah ta’ala anhu) did not witness the transaction and therefore he enquired from companion: “Why are you bearing witness?”, “On what (grounds) do you bear witness?” In response companion said: (-قَالَ بِتَصْدِيقِكَ يَا رَسُولَ اللَّهِ‏) Note the quoted online translations do not provide literal translation but give a interpretative translation – which are correct on their own merit. Translation closer to wording would be: “He said: By affirming/attesting to what you said.” Or alternatively: “He said: By believing what you said.” Which ever translation (i.e. mine or quoted in earlier section) you ascribe to Ibn Khuzayma (radiallah ta’ala anhu) is merely attesting to what Prophet (sallallahu alayhi wa aalihi was’sallam) said. In other words Ibn Khuzayma (radiallah ta’ala anhu) was bearing witness because he heard Prophet (sallallahu alayhi wa aalihi was’sallam) say that he purchased the horse from Bedouin: “Then the Bedouin called out to the Prophet and said; "Are you going to buy this horse or shall I sell it?" The Prophet stood up when he heard him calling and said: "Have I not bought it from you?" He said: 'No, by Allah, I have not sold it to you. And the Prophet said "I bought it from you.” This establishes Ibn Khuzayma (radiallah ta’ala anhu) was not bearing witness as a hearing/seeing type of witness but due to his belief in truthfulness of Prophet (sallallahu alayhi wa aalihi was’sallam). Hadith goes on to state Prophet (sallallahu alayhi wa aalihi was’sallam) stated from that moment onwards Ibn Khuzayma’s (radiallah ta’ala anhu) witnessing is equal to witnessing of two men: “The Prophet made the witness of Khuzaymah equivalent to the witness of two people.” This unique station was granted to Ibn Khuzayma (radiallah ta’ala anhu) because he demonstrated fear Allah (subhanahu wa ta’ala) and demonstrated belief in truthfulness of Prophet (sallallahu alayhi wa aalihi was’sallam): “O you who believe! Have fear of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk.” [Ref: 57:28] Such witnessing is of belief and cannot be used and was not used by Prophet (sallallahu alayhi wa aalihi was’sallam) to support his own position, here.

      The Incident Mentioned In Hadith Is Not Evidence For Principle:

      You believe: ‘Truthful person - who has witnessed the event -  can inform another and the informed can bear witness on account of that truthful person.’ You have stopped short of stating if such witnessing would be sufficient to judge the case in favour of party or not. The real issue is; if this type of testimony in a dispute would be valid grounds to judge the case in favour of a disputing party. Due to anti-Islam elements belief, against Hadhir Nazir, it seems one who presents this Hadith in principle believes such witnessing does resolve the dispute in favour of a party. Question begs to be asked on the ground: When it is evident a person is bearing witness to an event which he/she has not witnessed with eyes/ears. And is only doing so due to being informed by a truthful person then will his witnessing in support of a party settle the dispute in favour that party? Absolutely not! This has never happened in history of Islam. If Prophet (sallallahu alayhi wa aalihi was’sallam) accepted the witnessing of Ibn Khuzayma (radiallah ta’ala anhu) and judged the issue in his own favour then this incident could only have been valid evidence against the notion that in disputes witnessing required is hearing/seeing type. And there absolutely no evidence to suggest that Prophet (sallallahu alayhi wa aalihi was’sallam) used witnessing of Ibn Khuzayma (radiallah ta’ala anhu) to decide the dispute in his own favour.

      Conclusion:

      Ibn Khuzaima (radiallah ta’ala anh) bore witness in defence of Prophet (sallallahu alayhi wa aalihi was’sallam) because of his firm belief and conviction in truthfulness of Prophet (sallallahu alayhi wa aalihi was’sallam). And if Prophet (sallallahu alayhi wa aalihi was’sallam) had accepted the witnessing of Ibn Khuzayma (radiallah ta’ala anhu) and judged the dispute in his own favour. Then it could have been a valid argument against Islamic notion; witnesses in all a criminal acts has to be hearing/seeing type. Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness to actions of his own Ummah and in defence of Prophets, against their nations, saying the Prophets delivered the message of Islam to their nations. This type of testimony requires hearing/seeing type of witnessing and one who bear witness without witnessing the events is a false witness and Prophet (sallallahu alayhi wa aalihi was’sallam) does not give false testimony.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi
    • By MuhammedAli
      Introduction:

      Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is witnessing the actions of mankind and had witnessed the actions of nations before him. This belief in nutshell is called Hadhir Nazir. When concept of Prophet (sallallahu alayhi wa aalihi was’sallam) bearing witness in defence of Prophets is coupled with belief; to be truthful witness hearing/seeing of events is a fundamental requirement then Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the actions of nations before him is established. Anti-Islam element within Ummah disbelieves in this teaching of book of Allah (subhanahu wa ta’ala) and to refute it present various arguments.

      Brother Mustafvi’s Point Three -: Ummat Hadhir Nazir:

      “Assalmo alilum! I am going to make a quite brief comment on your a bit long post. (i) In the Quran Prophet Muhammad and His Ummat has been called ‘Shahid’.[1/2] (ii) It has been made clear in Sahih Ahadith that in which way and sense these two (i.e. RasoolAllah and Ummat) have been called ‘Shahid’ - i.e this ummat will bear witness upon previous ummats on the basis of their knowledge provided to them by Prophet and than Prophet will testify [over] his Ummat.[3] (iii) If you keep on insisting that two abilities (i.e. hearing and seeing) are must for Shahid than you will have to accept that this whole ummat is Hadhir Nazir as it has been called Shahid.[4] (iv) now come to that verse where Prophet(saw) has been called mutlaqan Shahid i.e 33:45 for this i am going to paste what Imam razi said in his tafseer: …” [Ref: Mustafvi, Private Discussion, Hadhir Nazir Discussion, Publicised, Post 3.]

      Explanation Of Evidence Of Anti-Islam Element:

      It is recorded in book of Allah (subhanahu wa ta’ala): “And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” [Ref: 2:143] Prophet (sallallahu alayhi wa aalihi was’sallam) explained the verse with example of Prophet Nuh (alayhis salam) in following Hadith: “Allah's Messenger said: “‘Noah will be brought (before Allah) on the Day of Resurrection, and will be asked: 'Did you convey the message of Allah?’ He will reply: 'Yes, O Lord.' And then Noah's nation will be asked: 'Did he convey Allah's message to you?' They will reply: 'No warner came to us.' Then Noah will be asked: 'Who are your witnesses?' He will reply: 'Muhammad and his followers.' Thereupon you will be brought and you will bear witness." Then the Prophet recited: 'And thus We have made of you a just and the best nation, that you might be witness over the nations, and the Apostle a witness over you.'” [Ref: Bukhari, B92, H448] On basis of Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) bearing witness in defence of Prophets would it be correct to conclude Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was Hadhir Nazir? If not then Prophet (sallallahu alayhi wa aalihi was’sallam) was not witnessing the actions of nations before him.

      Ummah Will Bear Witness Upon Being Informed By Prophet:

      Hadith documented in Musnad of Imam Ahmad (rahimullah alayhi ta’ala) and Sunan of Ibn Majah  indicates Prophet (sallallahu alayhi wa aalihi was’sallam) was intrepreting the same verse 2:143 and stated: “… It will be said to him: ‘Did you convey the message to your people?’ And he will say: ‘Yes.’ Then his people will be called and it will be said: ‘Did he convey the message to you?’ They will say: ‘No.’ Then it will be said: ‘Who will bear witness for you?’ He will say: ‘Muhammad and his nation.’ So the nation of Muhammad will be called and it will be said: ‘Did this man convey the message?’ They will say: ‘Yes.’ He will say: ‘How did you know that?’ They will say: ‘Our Prophet told us that the Messengers had conveyed the message, and we believed him.’ This is what Allah says: ‘Thus We have made you, a just (and the best) nation, that you be witnesses over mankind and the Messenger be a witness over you.’” [Ref: Ibn Majah, B37, H4284] Hadith reveals Ummah will be questioned on how do they know the Prophet delievered the Message and the just Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will respond that Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) has informed them that Prophets delivered the message. This establishes Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will negate being first hand witnesses to events. In light of this fact; belief of Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the actions of previous nations on account of following verses cannot be challenged because Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) has negated Hadhir Nazir, witnessing the actions of previous nations by themselves: “And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” [Ref: 2:143] “Allah named you Muslims before and in this (revelation) that the Messenger may be a witness over you and you may be witnesses over the people.” [Ref: 22:78] Instead the Ummah affirmed that Prophet (sallallahu alayhi wa aalihi was’sallam) has informed them. And there is no evidence to suggest that Prophet (sallallahu alayhi wa aalihi was’sallam) has informed his Ummah after being informed by Allah (subhanahu wa ta’ala). Or to suggest that he did not actually witness the events himself with permission and power granted by Allah (subhanahu wa ta’ala). Therefore natural conclusion would be; Hadhir Nazir ability is negated for Ummah, or in other words hearing/seeing type of witnessing is negated, for Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) but not for Prophet (sallallahu alayhi wa aalihi was’sallam).

      Conclusion:

      Allah (subhanahu wa ta’ala) established in his book that Prophet (sallallahu alayhi wa aalihi was’sallam) and his Ummah is to be witness over nations before them. Prophet (sallallahu alayhi wa aalihi was’sallam) explained when the nations of earlier Prophets will deny receiving the Message given to their Prophets then the Prophets will say Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) will bear witness in their defence. Ummah of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) will proceed to bear witness in defence of Prophets. Upon being questioned how the knows that Prophets delivered the message to their respective nations the Ummah will respond that Prophet (sallallahu alayhi wa aalihi was’sallam) has informed them. Establishing the Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was/is not; Hadhir Nazir, hearing/seeing type of witness.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi

      Footnotes:

      - [1] (i) In the Quran Prophet Muhammad and His Ummat has been called ‘Shahid’. “Ummah of Prophet (sallalahu aalayhi was'sallam) is called Shuhada (i.e. witnesses) and not Shahid (i.e. witness). They will be called to bear witness and not because they are witness to the events: "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; ..." [Ref: 2:143] In another verse the same is affirmed: "How then if We brought from each people a witness, and We brought you as a witness against these people!" [Ref: 4:41] And Prophet (sallalahu alayhi was'sallam) has been sent as a actual seeing/hearing type of witness upon his Ummah and previous nations: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] Prophet (sallalahu alayhi was'sallam) will be called to give testimony as a Shaheed (i.e. a witness) because he is Shahid (i.e. Witness). Where as the Ummah will be called on day of judgment as witnesses to testify in defence of Prophets. To give statement of faith demonstrating their belief, in teaching of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and truthfulness of Prophets. And this witnessing would be in meaning of; affirming their faith as the Hawariyoon of Isa (alayhis salam) affirmed their faith in being Muslims: “And when I (Allah) revealed to Al-Hawariyyun (the disciples) [of 'Îsa (Jesus)] to believe in Me and My Messenger, they said: "We believe. And bear witness that we are muslims." [Ref: 5:111] [Ref: Private Discussion, Hadhir Nazir Discussion, Publicised, Edited Post 4, by Muhammed Ali Razavi]

      - [2] There is not a single verse in Quran in which Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) has been called Ummat Shahidah (i.e. a witness nation). Or Allah (subhanahu wa ta’ala) said: You’re witness nation. Or said: We have sent you as a witness nation. Allah (subhanahu wa ta’ala) said - note the referrence to future -: “… you’re a just nation so that you will be shuhada alan – naas (i.e. witnesses over mankind) and the Messenger will be Witness over you.” This indicates Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is currently not witness but will be in future. And Prophet (sallallahu alayhi wa aalihi was’sallam) explained when he and his Ummah will be witness – i.e. day of judgment. On that day the Ummah will bear witness in defence of Prophets because they were informed by Prophet (sallallahu alayhi wa aalihi was’sallam) that Prophets delivered the message given to them. The uniqueness of Prophet (sallallahu alayhi wa aalihi was’sallam) in being witness is that he was as a witness in earthly life: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] This gives meaning; Prophet (sallallahu alayhi wa aalihi was’sallam) has been witness since he was sent as a last and final Prophet and Messenger.

      - [3] (ii) It has been made clear in Sahih Ahadith that in which way and sense these two (i.e. RasoolAllah and Ummat) have been called ‘Shahid’ - i.e this ummat will bear witness upon previous ummats on the basis of their knowledge provided to them by Prophet and than Prophet will testify [over] his Ummat. (ii) First of all Ummah RasoolAllah (sallallahu alayhi wa aalihi was’sallam) no where as been called Shahid. Can you quote me a reference for your claim, thank you. Secondly it has been established with Sahih Ahadith that Prophet's Ummat will bear witness in defence of Prophets because Prophet (sallalahu alayhi was'sallam) himself has also informed them. Therefore we the Ahlus Sunnah have no objection to accepting that Ummah will bear witness on being told by Prophet (sallalahu alayhi was'sallam). But we do object to your Qiyas assumption: ‘Since Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by Prophet (sallalahu alayhi was'sallam) therefore it must be that Prophet (sallalahu alayhi was'sallam) will bear witness upon being told by truthful, trusted Muslims from his Ummah.’ Please quote me a single Sahih, definitive meaning Hadith, or verse of Quran which states Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness because he will be told by truthful, trusted Muslims about what has happened after him. You believe in qiyaas instead of what Allah (subhana wa ta'ala) revealed: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] We know on what basis the Ummah will bear witness – i.e. being told by Prophet (sallallahu alayhi wa aalihi was’sallam) that Prophets delivered the deens given to them. My question is on what basis will Prophet (sallallahu alayhi wa aalihi was’sallam) bear witness against the previous nations? I make a educated guess and say your answers could be: (i)“On the basis of Quran in which Allah told stated that Prophets delivered their deen to their nations.” (ii)“Truthful, trusted Ummah of Prophet (sallalahu alayhi was'sallam) will bear witness and on this basis Prophet (sallalahu alayhi was'sallam) will bear witness.” Now if you say on the first one then my question which I have already asked: Allah (subhana wa ta'ala) used the word Shahid in following verse: “O Prophet! Truly We have sent you as a Shahid, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] If Allah (subhana wa ta'ala) did not mean type of Shahid who fullfils the conditions of Shahid then why did Allah use such a word? If the apparent meaning of hearing/seeing type of Shahid/Witness is rejected then the word serves no purpose whatsoever. And if your choice is second then this is the paradox of witnessing because Prophet (sallallahu alayhi wa aalihi was’sallam) told the Ummat that Prophets delivered their messages to their nations. And now in hereafter, on the day of judgement, the one who informed his Ummah, will be told by the truthful and trusted Muslims, that Prophets delivered to their nations the message given to them.What a irrational, illogical, and irreligious innovation this concept of yours is. Correct interpretation of Hadith is that Ummah will say they were told by Prophet (sallallahu alayhi wa aalihi was’sallam) Allah (subhanahu wa ta’ala) will then ask Prophet (sallallahu alayhi wa aalihi was’sallam) and he will affirm that he has told his Ummah that Prophets passed the Deen given to them by Allah (subhanahu wa ta’ala) to their nations. And Allah (subhana wa ta'ala) will not ask Prophet (sallallahu alayhi wa aalihi was’sallam): Who told you prophets delivered the Deen given to them? Because Allah (subhanahu wa ta’ala) has stated He has sent Prophet (sallallahu alayhi wa aalihi was’sallam) as a seeing/hearingwitness upon his Ummah and previous Ummahs. [Ref: Private Discussion, Hadhir Nazir Discussion, Publicised, Edited Post 4, by Muhammed Ali Razavi,]

      - [4] (iii) If you keep on insisting that two abilities (i.e. hearing and seeing) are must for Shahid than you will have to accept that this whole ummat is Hadhir Nazir as it has been called Shahid. (iii) I am not insisting on anything other then the established facts of Quran. Where as you my brother are arguing purely based on speculative knowledge and assumptions. And neither of these two are source of Deen. You have assumed; Ummat is Shahid because they will be witnesses in defence of Prophets. You have assumed just because Ummat has been told by Prophet (sallallahu alayhi wa aalihi was’sallam) that Prophets delivered the Deen given to them it nesseciates Prophet (sallallahu alayhi wa aalihi was’sallam) will be bearing witness based on information given to him someone truthful and trusted. Yet there is no proof either of these. Ummat is indeed Hadhir Nazir. In fact entire mankind and Jinkind is Hadhir Nazir in their limited attributes and restricted evoriments but not Hadhir Nazir in the sense that every individual of Ummat is hearing/seeing every action of Jinn and Mankind. This miralous ability is only granted to Prophet (sallalahu alayhi was'sallam) by Allah (subhana wa ta'ala) because he was sent as a Shahid mutlaq: "O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner." [Ref: 33:45] [Ref: Private Discussion, Hadhir Nazir Discussion, Publicised, Edited Post 4, by Muhammed Ali Razavi,]
    • By MuhammedAli
      Introduction:

      Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on the day of judgment regarding actions of earlier and his own Ummah. This belief is based on established teaching of Quran; Prophet (sallallahu alayhi wa aalihi was’sallam) has witnessed the all the events regarding which he will bear witness and has been sent as a Shahid (i.e. witness). And this understanding is based on principle; a true witness is one who has witnessed with eyes/ears regarding the event/incident regarding which he/she is called to bear witness. In contrast to Islamic teaching Khawarij believe indeed Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid but he will bear witness after being informed by others what had/has transpired before/after him. In other words they believe he is Shahid without being first hand witness, or without actually witnessing anything.

      Failed Attempt To Seduce Prophet Yusuf (alayhis salam):

      Allah (subhanahu wa ta’ala) states; Prophet Yusuf (alayhis salam) was lured to home by a woman who wished to engage with him in illicit sexual activity: “And the woman in whose house he was, allured him not to restrain himself and she closed all the doors - and said, "Come! It is you I address!"; he said, "(I seek) The refuge of Allah - indeed the governor is my master - he treats me well; undoubtedly the unjust never prosper." [Ref: 12:23] Realising the intent of her Prophet Yusuf (alayhis salam) hurriedly made his way to exist the room and she chased after him in an attempt to prevent him from leaving: “And they both raced towards the door, and the woman tore his shirt from behind, and they both found her husband at the door; she said, "What is the punishment of the one who sought evil with your wife, other than prison or a painful torture?" [Ref: 12:25] Wife of the man claimed Prophet Yusuf had attempted to seduce her but Prophet Yusuf (alayhis salam) stated it was the woman who made attempt on him: “Said Yusuf, "It was she who lured me, that I may not guard myself" - and a witness from her own household testified; "If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly. And if his shirt is torn from behind, then the woman is a liar and he is truthful.” [Ref:Kunz Ul Iman, 12:26/27, by Imam Ahmad Raza rahimullah, link] There was a witness observing the events unfold. Some commentators based on Athar (i.e. statements of companions) said the witness was a child in cradle. And another group based on Athar also stated there was a righteous adult with beard who witnessed the events. And due to exceptional wisdom suggested the Kamees (i.e. shirt) is checked as mentioned in the verse. And if it was a child in the cradle then it suggests Allah (subhanahu wa ta’ala) defended His Nabi by giving a child ability to speak, wisely.[1] Note this established the innocense of Prophet Yusuf (alayhis salam): “So when the governor saw his shirt torn from behind, he said, "Indeed this is a deception of women; undoubtedly the deception of women is very great." [Ref: 12:27] And later she admitted her guilt and established Prophet Yusuf’s (alayhis salam) innocense: “The king said: "O women! What was your role when you tried to entice Yusuf?" They answered: "Purity is to Allah! We did not find any immorality in him." [And] Said the wife of the governor: "Now the truth is out; it was I who tried to entice him, and indeed he is truthful." [Ref: 12:51] Alhasil a child/adult bore witness in defence of Prophet Yusuf (alayhis salam) but there was no other witness, and therefore he suggested the investigation method. This incident establishes a true witness, a witness who had seen the events unfold, bore witness in defence of Prophet Yusuf (alayhis salam), and suggested how the innocence of Prophet Yusuf (alayhis salam) can be established. Establishing Islamic belief; a true witness is one who has witnessed the event regarding which he/she bears witness about.

      Prophet Yusuf Allegedly Devoured By Wolf:

      Step brothers of Prophet Yusuf (alayhis salam) were jealous; their father loved Prophet Yusuf (alayhis salam) and his younger brother more then them so they schemed to do away with Prophet Yusuf (alayhis salam). And to carry out their plan they came to their father and requested Prophet Yusuf (alayhis salam) is sent with them. Prophet Yaqoob (alayhis salam) anticipated their plan and foretold them the excuse they would employ. But reluctantly sent his beloved son Prophet Yusuf (alayhis salam) with brothers. And they decided to lower him in a water well instead of killing him. And a caravan traveling for Egypt came and found Prophet Yusuf (alayhis salam) in the well and pulled him out of well and sold him in Egypt as slave. After lowering him in the well they returned to their father weeping claiming a wolf devoured Prophet Yusuf (alayhis salam). Years later Prophet Yusuf had been appointed care taker of resources in Egypt to manage famine and his brothers came to Egypt to buy supplies. He recognised them and told his brothers to bring his blood brother (i.e. Yameen, Binyamen Jewish texts) if they want any supplies. They returned to their father and told him; the supplies were denied to us. When they returned with Yameen Prophet Yusuf (alayhis salam) instructed a measuring-cup is concealed Yameen’s supplies. Command was given to search all present and measuring-cup was found in Yameen’s belongings. And the step-brothers witnessed; measuring-cup was discovered from belongings of Yameen. He was detained and his brothers were told Yameen is theif and he will become a slave. Their eldest brother refuse to leave Egypt instructed them to tell their father what they witnessed: "Return to your father and then say, ‘O our father! Indeed your son has stolen; we were witness only to what we know and we were not guardians of the unseen.’” [Ref: 12:81] And to convince their father they said to Prophet Yaqub (alayhis salam): “And ask the township in which we were, and the caravan in which we came; and indeed we are truthful." [Ref: 12:82] Alhasil underlined verse establishes the principle; a true witness is one who has gained knowledge with his/her own eyes/ears. In other words, a true witness is one who has seen/heard the events regarding which he/she gives testimony. Coming back to the story when the step-brithers of Prophet Yusuf (alayhis salam) returned to their native lands Prophet Yaqoob (alayhis salam) did not believe them. He instructed them to return and search for Prophet Yusuf (alayhis salam) his brother Yameen, and the eldest brother who remained in Egypt due to fear of disappointing his father. The step-brothers returned to Egypt for supplies and Prophet Yusuf (alayhis salam) introduced himself to them and told them to take his shirt and to place it on face of their father, and bring his family with them to Egypt. They did as they were instructed, and Prophet Yaqoob (alayhis salam) met with Prophet Yusuf (alayhis salam), and thanked Allah (subhanahu wa ta’ala).

      Prophet Isa (alayhis salam) Witness Over His Ummah:

      At present Catholics, Protestant, with exception of Jehovah’s Witnesses, all churches believe Prophet Isa (alayhis salam) is god incarnate. But in Arabian Peninsula existed a sect of Christianity which had taken Prophet Isa (alayhis salam) and his mother as gods. This sect is called Collyrdianism. Historian Edward Gibbons has mentioned them in his history, The History Of The Decline And Fall Of … stated Collyrdians had given goddess status to Marry. Epiphanious the Bishop of Salamis in his Panarion written around period of 375 AD mentions a sect in Arabian held belief; Mary is goddess. With regards to belief of these people, on the judgment day, Allah (subhanahu wa ta’ala) will enquire from Prophet Isa (alayhis salam): “And when Allah will say: “O Esa, the son of Maryam! Did you say to the people, ‘Appoint me and my mother as two Gods, besides Allah?” And he will respond to Allah (subhanahu wa ta’ala) in state of humility and submission: “He will say: “Purity is to You! It is not proper for me to say something for which I do not have right. If I have said it then surely You know it; You know what lies in my heart, and I do not know what is in Your knowledge; indeed You only know all the hidden.” [Ref: 5:116] Prophe Isa (alayhis salam) further added:“I said not to them except what You commanded me; to worship Allah, my Lord and your Lord. And I was a Shahid over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things Shahid.” [Ref: 5:117] By saying; I was Shahid upon my followers when I was present (i.e. Hadhir) amongst them, he is implying; when I was not present amongst them I was not Shahid over them, and due to my absence and not being Shahid over them I have no knowledge of events that transpired after me. Alhasil this verse indicates; to be a Shahid (i.e. witness) one must be Hadhir (i.e. present) amongst people regarding whom one has to bear witness. And if one is not Hadhir he cannot bear witness [nor he should be held responsible]. And fundamental requirement for a present and true Shahid is first hand witnessing, with eyes and ears. This verse establishes Islamic teaching belief; a true Shahid is one who is Hadhir and has seen/heard the events regarding which he is to bear witness with his own eyes and ears.

      Conclusion:

      In the teaching of Quran, one who is Hadhir, and one who has seen the events unfold, with his own eyes, and heard the sounds relating to events, with his own ears, is a a true Shahid. And from this it is clear those who say Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness regarding the events mentioned in Quran and Ahadith after being informed by others are accusing the Prophet (sallallahu alayhi wa aalihi was’sallam) of lieing and giving testimony even though he does not fullfil the criteria of true Shahid. This Quranic evidence belies their misguided belief; Prophet (sallallahu alayhi wa aalihi was’sallam) will be presented on judgment day as a witness who has not seen/heard anything regarding which he will bear witness. How do they believe he was sent as a Shahid when they believe for him no quality of Shahid? An equivlent example would be Qadiyani’s believing in Quranic word Khatm [Un Nabiyeen] without believing it means last/final. By ascribing to it another meaning and negating its known/established meaning one is guilty of not believing in word Khatm [Un Nabiyeen] even though the person may claim to believe. And one who believes as such is not from Muslims. Alhasil in light of difference between understanding of Muslims and Khawarij it is required to establish; a true witness bearing witness about an event must be an actual hearing/seeing type of witness. And an individual who bears witness to events not witnessed by him/her as a first hand witness is not a true witness but a liar. And neither does Allah (subhanahu wa ta’ala) accept false testimoney nor will His Messenger (sallallahu alayhi wa aalihi was’sallam) will bear false witness.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi

      Footnotes:

      - [1] “And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front...''  not from the back, ”… then her tale is true …“, that he tried to commit an illegal sexual act with her. Had he called her to have with him and she refused, she would have pushed him away from her and tore his shirt from the front, “But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!” Had Yusuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back. There is a difference of opinion over the age and gender of the witness mentioned here. ‘Abdur-Razzaq recorded that Ibn `Abbas said that, “… and a witness of her household bore witness …”, "was a bearded man,'' meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn Abbas said, "He was from the king's entourage.'' Mujahid, Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-Awfi reported that Ibn Abbas said about Allah's statement, “… and a witness of her household bore witness …”, "He was a babe in the cradle. '' Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the Aziz's house. Ibn Jarir At-Tabari preferred this view.” [Ref: Tafsir Ibn Kathir, 12:26, link]
    • By MuhammedAli
      Introduction:

      Allah (subhanahu wa ta’ala) has stated Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a Shahid and stated he will bear witness in defence of Prophets passed before him. And being sent as a Shahid, and being sent to mankind means he is witness upon actions of mankind. A true testimony requires the witness with his own eyes/ears witnesses the events. Due to this Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid aka Hadhir Nazir upon actions of Jinn and mankind. And testimony without being actual witnessing the events is bearing false witness and Prophet (sallallahu alayhi wa aalihi was’sallam) is the flag bearer of truth and he will not give false testimony. Khawarij accuse Muslims of being guilty of major Shirk for believing Prophet (sallallahu alayhi wa aalihi was’sallam) is Hadhir Nazir. The reason they give is; Allah (subhanahu wa ta’ala) alone is Shahid in a manner which you Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) to be Shahid aka Hadhir Nazir. In other words they declare the Muslism to be worst type of disbelievers for believing that Prophet (sallallahu alayhi wa aalihi was’sallam) witnesses the deeds of Jinn and Mankind as a first hand witness hears/sees the events unfold in form of sounds and images. And their accusaton is proof of their ignorance of true Islamic belief, and ignorance of principle methodology of determining Tawheed and complete ingorance of principle of determing Shirk. If Allah (subhanahu wa ta’ala) permits a detailed explanation will be given in this article.

      Witnessing Of Prophet (sallallahu alayhi wa aalihi was’sallam):

      All natural and supernatural powers which manifested during the life time of Prophet (sallallahu alayhi wa aalihi was’sallam) including his witnessing of deeds of Jinn and mankind is with permission of Allah (subhanahu wa ta’ala). With power being given by Allah (subhanahu wa ta’ala). Prophet (sallallahu alayhi wa aalihi was’sallam) is completely and absolutely like every creation dependent upon Allah (subhanahu wa ta’ala) in his essences, attributes and actions. Including his ordinary and extraordinary ability of Hadhir Nazir. Muslims believe this extraordinary ability of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is of miracolous nature. He is dependent upon existence of creation to exercise his ability of Hadhir Nazir and is limited restricted to creation. And his ability is dependent upon existence of place, direction and time. And as a creation his means of acquiring knowledge are limited restricted to his state of being. And each state has its own limitations and restrictions and in no way possesses his supernatural power of Hadhir Nazir equale to or greater then Allah (subhanahu wa ta’ala). To believe as such would be Shirk.

      Witnessing Of Allah (subhanahu wa ta’ala):

      In comparision, Allah (subhanahu wa ta’ala) is Shahid in accordance with His Essence. He was/is Shahid independently of anyone and is subsisting in all His attributes. He was/is present (i.e. Hadhir) without a place and was/is hearing and seeing (i.e. Nazir) without needs of created means (i.e. organs). There is no authority above Him controlling limiting His capacity of Shahid and Sami (i.e. hearing) and Baseer (i.e. seeing). And to equate Prophet (sallallahu alayhi wa aalihi was’sallam) with Allah’s (subhanahu wa ta’ala) ability of Shahid and Sami and Baseer in absolute terms would be major Shirk. And Allah (subhanahu wa ta’ala) is knower of all Ghayb that is in perserved Tablet and that will happen in hereafter. In addition to this Allah (subhanahu wa ta’ala) possesses knowledge of all Mumkinaat (i.e. possibilities). And to equate any being with all knowledge of Allah (subhanahu wa ta’ala), including knowledge of all possibilities, or limitless possibilites, is major Shirk.

      The Clear Distinction Between Station Two Shahids:

      The above two sections make it abundantly clear in which way Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) to be Shahid is clearly apart from how Allah (subhanahu wa ta’ala) is believed to be Shahid. But this two sections require intermediate level knowledge of Tawheed and Shirk and good deductive skills to figure out why and how belief of Hadhir Nazir is not Shirk. Therefore it is important to make this topic simpler and make it easier for readers to easily understand the subject. Following sections will attempt to deal with the topic from simple perspective and it should allow readers to properly understand the error of Khawarij.

      Two Principles One Of Tawheed And One Of Shirk:

      Tawheed of Sifaat (attributes) and of Afaal (i.e. actions) is extreme perfection beyond which attribute/action cannot be perfected. And Shirk is extremly perfected  - unimprovably perfected - attribute/action being given to creation of Allah (subhanahu wa ta’ala). A person believes Kiraman Katibeen - two angels - witness the actions of entire Jinn and Mankind on earth and then record these good/bad actions. Has this person made these two angels partners with Allah (subhanahu wa ta’ala)? Please read the two rules again and try to figure out before continuing. It is not Shirk because witnessing can be perfected/improved to include moon and entire universe. Hence the believer has not attributed the two angels the attributes of Allah (subhanahu wa ta’ala). A person believes, Gibraeel (alayhis salam) has limitless knowledge. There is no beginning nor end to his knowledge. Is this belief Shirk? It is indeed Shirk because limitless knowledge, without beginning, and without end, such perfection level that it cannot be improved or further perfected. Allah (subhanahu wa ta’ala) possesses limitless knowledge, which is without beginning and without end and attributing it to Gibraeel (alayhis salam) is an act of major Shirk.

      Hadhir Nazir In Light Of Two Principles:

      Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid upon actions of Jinn and Mankind. He was witnessing the actions before his birth when he existed in form of Ruh (i.e soul) and witnessed the actions in his life time ordinarily and extraordinarily after his station of Shahid was perfected as much as Allah (subhanahu wa ta’ala) willed. And continues to observe the actions mankind [including his believing and disbelieving Ummah] after his departure from earthly life. And in light of this belief it should be apparent; perfection of station of Shahid is of such level that it can be improved to include actions creatures of land, see, air, and angels. Hence level of perfection of Shahid granted to Prophet (sallallahu alayhi wa aalihi was’sallam) by Allah (subhanahu wa ta’ala) and believed for him by Muslims is improvable. Therefore Hadhir Nazir is not Shirk of attributes – polytheism in attribute of Shahid. Note we Muslims believe Allah (subhanahu wa ta’ala) is Shahid over all creatures of universe and every spec of universe. And Shahid over the paradise and hell and over all occupants of paradise and hell. In nutshell He is Shahid limitless, timeless, without beginning and without end. His station of Shahid is perfected to a level that it is above improvement.

      Two Important Points Worth Remembering:

      Firstly diametric opposite of love is hate, of light is darkness, of good is bad, of sweet is bitter, and of Tawheed is Shirk. As such the description of each is exactly the opposite of the other. To believe in One Ilah (i.e. God/Mabud) is Tawheed. And two believe in many is Shirk. To believe is no Ilah is Shirk and to believe in One is Tawheed. Secondly it is important to point out that belief of Khawarij will be implied based on what we the Muslims believe and by backtracking from their allegations. And it is very unlikely they believe what would be unearthed. Therefore do not charge them of believing it unless they profess it with their tongue. Their principles methodology of determining Shirk is definitely defective which casts doubts on their understanding of Tawheed.

      Khawarij In Light Of Their Own Accusation:

      Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) observed the actions of nations - Jinn and Mankind - before him and continues to observe the actions of nations after his earthly life. The Khawarij accuse the Muslims of being guilty of major Shirk due to this belief. And Tawheed is diametric opposite of Shirk. We know what Muslims believe, which the Khawarij declare to be major Shirk. Based on this natural deduction would be; belief of Tawheed of Khawarij regarding attribute of Shahid is; Allah (subhanahu wa ta’ala) only observes the actions of Jinn and Mankind - of people before Prophet’s (sallallahu alayhi wa aalihi was’sallam) birth and after his death. And considering this belief of Shahid as Tawheed - the pinnacle of perfection beyond which there can be no perfection - is utterly/absolutely preposterous and nothing less then Kufr. This preposterious beliefe cannot and is not the Tawheed of Shahid, nor it can be, nor it is, criteria on which Tawheed/Shirk can be determined. Allah’s (subhanahu wa ta’ala) station of Shahid is perfected to such extant improvement is impossible. Alhasil in context of Islamic belief and in context of accusation of Khawarij we backtrack to find charge of Shirk is based on defective understanding of Tawheed of Shahid.

      Conclusion:

      Allah (subhanahu wa ta’ala) is Shahid over all things. He witnesses all actions of all creatures: creatures of land, sea, air, angels, Jinn, and wives of paradise (i.e. Hoori’s). And Allah (subhanahu wa ta’ala) witnesses all universe, paradise, hell and their occupants, every spect, atom, particle, lesser, or greater then these. He was Shahid from eternity, self suffient, independent, perfected beyond improvements … Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid over the actions of those creations of whom he will bear witness on judgment day – including actions of Jinn and Mankind before birth and after his departure from earth. His this extraordinary ability is granted to him by Allah (subhanahu wa ta’ala) and it is limited restricted to his actions of Jinn and mankind. He is entirely dependent upon Allah (subhanahu wa ta’ala). There was beginning and there is end to his station of Shahid. The criteria of determining Shirk  for Shahid is; a perfection of Shahid which is beyond improvements. And those who judge Islamic belief Hadhir Nazir to be Shirk have defective understanding of principle methodology of determining Shirk and Tawheed because they employ an understanding of Shahid as criteria of determining Shirk of attributes when it is not.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi.
    • By MuhammedAli
      Introduction:

      Some say Shahid means witness but Muslims believe in these verses the word Shahid is used in meaning of Hadhir (i.e. present) Nazir (i.e. observing). Objective of this article would be to see what the truth is and where it lies. Note if the meaning of Hadhir Nazir is not believed, and meaning of witness is believed, even then nothing is harmed of Islamic belief.

      The Verses Subject Of Discussion:

       Allah (subhanahu wa ta’ala) has stated that He has sent Prophet (sallallahu alayhi wa aalihi was’sallam) as a Shahid which is evidenced by following verses: "We have truly sent thee as a witness, as a bringer of glad tidings, and as warner." [Ref: 48:8] "O Prophet! Truly We have sent thee as a witness, a bearer of glad tidings, and as a warner." [Ref: 33:45] And his station of Shahid is like how Prophet Musa (alayhis salam) was sent as a Shahid to Pharaoh: "We have sent to you an apostle to be a witness concerning you even as We sent an apostle to Pharaoh." [Ref: 73:15] Based on these verses Muslims have come to believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid in meaning of Hadhir Nazir.

      Shahid As Hadhir Nazir:

      Classical dictionaries give various meanings of word Shahid. Out of many meanings two relevent to this topic are witness and present. Both these meanings have been used for translation of verse 12:26. Mohsin Khan, Abdullah Yusuf Ali, and Sayyidi Ala Hadhrat have translated it to mean witness but I will only quote of Sayyidi Ala Hadhrat: “Said Yusuf, "It was she who lured me, that I may not guard myself" - and a witness from her own household testified; "If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly.” [Ref: 12:26, by Imam Ahmad Raza rahimullah] Following translations of Muhammad Assad and certain Unal Ali have translated Shahid to mean present (i.e. Hadhir): “[Joseph] exclaimed: "It was she who sought to make me yield myself unto her!" Now one of those present, a member of her own household, suggested this: If his tunic has been torn from the front, then she is telling the truth, and he is a liar.” [Ref: 12:26, by Muhammad Assad] “He (Joseph) said: "She it was who sought to enjoy herself by me." And one of those present, a member of her household, said: "If his shirt has been torn from the front, she is telling the truth, and he is a liar.” [Ref: 12:26, by Unal Ali] It is undeniable fact; Shahid has been translated to mean Hadhir in context of Ghayb (unseen/absent) in Ahadith narrating Dua recited in funeral prayers: “Abu Ibrahim Al-Ashhali narrated from his father who said: "When the Messenger of Allah would perform the Salat for the funeral he would said: 'O Allah! Forgive our living and our deceased, our present and our absent (i.e. wa shahidina wa gha'ibina), our young and our old, our male and our female.'" [Ref; Tirmadhi, B5, H1024] “It was narrated from Abu Ibrahim Al-Ansari from his father that he heard the Prophet say, when offering the funeral prayer for one who had died: O Allah forgive our living and our dead, those who are present among us and those who are absent (i.e. wa shahidina wa gha'ibina), our males and our females, our young and our old.” [Ref: Sunan Nisa’i, B21, H1988] Do note the Dua states, diametric opposite of each word and as such opposite male is female, living is dead, and therefore Ghayb’s diametric opposite would be Hadhir. Alhasil, Shahid in meaning of Hadhir is established which none but insane would dispute. Point to remember is; healthy being who is Hadhir (i.e. present) must naturally be Nazir (i.e. seeing) and Sami (i.e. hearing). Also note these meanings need to be assumed automatically because these are fundamental part of Shahid. Hadhir without hearing and seeing does not accurately depict the meanng of Shahid and to believe in Hadhir without Sami and Nazir would be distortion of natural meaning of word Shahid.

      Shahid As Witness:

      If a witness is not present (i.e. Hadhir) near the location where incident has taken place and was not able to see (i.e. Nazir) the events taking place he cannot be termed as a witness. Any/Every creation, deemed a witness must be Hadhir within the creation of Allah (subhanahu wa ta’ala) and if a witness has no presence within creation then his/her existence is alleged. And if a creation is Hadhir and is believed to be a witness over y but this witness with his own eyes/ears actually has not seen/heard anything regarding y he/she cannot be a true witness. A true witness must be Hadhir some where within creation and must be Nazir over the events regarding which he is to bear witness. Alhasil it is fundamentally important that a witness be Hadhir Nazir otherwise a person who has been presented as a witness [without being Hadhir and Nazir] cannot be true witness. If Shahid as witness is believed then one has to believe Hadhir Nazir is Tafseel (i.e. detail) and Tafseer (i.e. explanation) of it.

      Conclusion:

      If word Shahid is in meaning of witness then Hadhir Nazir and Sami is Tafseel/Tafseer. And if Shahid is taken in meaning of Hadhir then Sami (i.e. hearing) and Baseer (i.e. seeing) is Tafseel/Tafseer. Regardless of what meaning is assigned to Shahid the implications are same and opponents of Islam disputing over it in attempt to bog down the discussion on this subject.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi

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